Numbers 32 33

Numbers 32:33 kjv

And Moses gave unto them, even to the children of Gad, and to the children of Reuben, and unto half the tribe of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites, and the kingdom of Og king of Bashan, the land, with the cities thereof in the coasts, even the cities of the country round about.

Numbers 32:33 nkjv

So Moses gave to the children of Gad, to the children of Reuben, and to half the tribe of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites and the kingdom of Og king of Bashan, the land with its cities within the borders, the cities of the surrounding country.

Numbers 32:33 niv

Then Moses gave to the Gadites, the Reubenites and the half-tribe of Manasseh son of Joseph the kingdom of Sihon king of the Amorites and the kingdom of Og king of Bashan?the whole land with its cities and the territory around them.

Numbers 32:33 esv

And Moses gave to them, to the people of Gad and to the people of Reuben and to the half-tribe of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites and the kingdom of Og king of Bashan, the land and its cities with their territories, the cities of the land throughout the country.

Numbers 32:33 nlt

So Moses assigned land to the tribes of Gad, Reuben, and half the tribe of Manasseh son of Joseph. He gave them the territory of King Sihon of the Amorites and the land of King Og of Bashan ? the whole land with its cities and surrounding lands.

Numbers 32 verses

Numbers 32 33 Meaning

Numbers 32:33 describes the immediate act of Moses distributing the conquered Transjordanian territory to the tribes of Reuben and Gad, and to half the tribe of Manasseh. This distribution included the kingdoms of Sihon, king of the Amorites, and Og, king of Bashan, along with their respective cities, territories, and surrounding lands. It signifies the fulfillment of their request and the initial partial fulfillment of God's promise of land to Israel through conquest.

Numbers 32 33 Context

Numbers chapter 32 recounts a pivotal moment concerning the land inheritance for some Israelite tribes. As the Israelites were poised to enter Canaan, the tribes of Reuben and Gad, possessing a large number of livestock, noticed that the land east of the Jordan River (Transjordan) was well-suited for their pastoral needs. They approached Moses, Eleazar the priest, and the tribal leaders, requesting this land as their inheritance rather than crossing the Jordan. Moses initially reacted strongly, fearing they were repeating the sin of the previous generation by disheartening the people and causing them to refuse entry into the promised land.

However, the tribes reassured Moses of their commitment: they would arm themselves and fight alongside their brethren until the entire land of Canaan was subdued for the rest of Israel. Only then would they return to their allotted inheritance across the Jordan. Satisfied by this vow, Moses agreed. Verse 33 is the execution of that agreement, detailing the specific allocation of the conquered territories of Sihon and Og to these two-and-a-half tribes. Historically and culturally, this marks a unique instance of tribal land settlement before the main conquest of Canaan, establishing a distinct geo-political division within Israel that would have implications throughout its history, especially concerning military support, political unity, and spiritual identity, as evidenced later in the book of Joshua.

Numbers 32 33 Word analysis

• So Moses gave: (Hebrew: וַיִּתֵּן מֹשֶׁה, vayitten Moshe)

  • וַיִּתֵּן (vayitten): "And he gave." This verb is נָתַן (natan), which means "to give, to put, to set." It denotes a legal and authoritative transfer. Here, Moses is acting as God's representative and executor of the divine will regarding land distribution. It signifies not merely a personal gift but an official decree of allocation.
  • מֹשֶׁה (Moshe): Moses, the leader appointed by God. His act of giving is rooted in God's prior grant of victory and the promise of land. This emphasizes that while Moses is the human agent, the ultimate giver is Yahweh.

• to them, to the children of Gad and to the children of Reuben and to half the tribe of Manasseh the son of Joseph: (Hebrew: לָהֶם לִבְנֵי־גָד וְלִבְנֵי־רְאוּבֵן וְלַחֲצִי שֵׁבֶט מְנַשֶּׁה בֶן־יוֹסֵף, lahem livnei-Gad v'livnei-Reuven v'lachatzai shevet M'nasheh ben-Yosef)

  • לִבְנֵי־גָד (livnei-Gad), לִבְנֵי־רְאוּבֵן (livnei-Reuven): "To the children of Gad" and "to the children of Reuben." These phrases emphasize tribal identity and continuity. "Children of" signifies the lineage, solidarity, and collective nature of the tribal requests and inheritance. These tribes were numerically strong, with large flocks.
  • וְלַחֲצִי שֵׁבֶט מְנַשֶּׁה (v'lachatzai shevet M'nasheh): "And to half the tribe of Manasseh." This is crucial. Manasseh was a large tribe, and some of its clans, seeing the rich pasturage, also desired land in Transjordan. The mention of "half" is precise, distinguishing their inheritance from the other half that would settle west of the Jordan. This division reflected practicality and tribal requests, not an arbitrary splitting.
  • בֶן־יוֹסֵף (ben-Yosef): "The son of Joseph." This is a reminder of Manasseh's prominent ancestry through Joseph, one of the foundational patriarchs. This link underscores Manasseh's legitimacy within the Israelite twelve-tribe framework, despite its physical division.

• the kingdom of Sihon king of the Amorites and the kingdom of Og king of Bashan, the land with its cities, with their territories and the cities of the surrounding land: (Hebrew: אֶת־מַמְלֶכֶת סִיחֹון מֶלֶךְ הָאֱמֹרִי וְאֶת־מַמְלֶכֶת עוֹג מֶלֶךְ הַבָּשָׁן אֶת־הָאָרֶץ עָרֶיהָ בִּגְבֻלֹתֶיהָ עָרֵי הַסְּבִיבָה לָאָרֶץ, et-mamleḵet Siḥon meleḵ ha-ʾEmori v'et-mamleḵet ʻOg meleḵ ha-Bashan et-ha'aretz areiha bigvuloteha arei has-seviva la'aretz)

  • מַמְלֶכֶת סִיחֹון (mamleḵet Siḥon): "Kingdom of Sihon." Sihon was a powerful Amorite king who initially refused Israel safe passage, leading to a decisive battle where God gave Israel victory. Giving his "kingdom" emphasizes the extent of the political and geographical takeover.
  • הָאֱמֹרִי (ha-ʾEmori): "The Amorite." The Amorites were a prominent people in the ancient Near East, often depicted in biblical narratives as strong opponents whom Yahweh defeated to pave the way for Israel. Their defeat serves as a theological polemic against the supposed strength of local deities supporting these kings.
  • מַמְלֶכֶת עוֹג מֶלֶךְ הַבָּשָׁן (mamleḵet ʻOg meleḵ ha-Bashan): "Kingdom of Og king of Bashan." Og was known for his giant stature and formidable strength (Deut 3:11), and Bashan was a fertile region. The defeat of such a fearsome figure underscored Yahweh's unparalleled power, further solidifying His sovereignty over the pagan gods and the land.
  • אֶת־הָאָרֶץ (et-ha'aretz): "The land." The broad term for territory, reinforcing the comprehensiveness of the grant.
  • עָרֶיהָ (areha): "Its cities." Specifies that the urban centers within these kingdoms were included.
  • בִּגְבֻלֹתֶיהָ (bigvuloteha): "With their territories/borders." Implies defined and distinct boundaries, indicating a complete and proper inheritance. The exact demarcation of boundaries was crucial for tribal identity and legal ownership in the ancient world.
  • עָרֵי הַסְּבִיבָה לָאָרֶץ (arei has-seviva la'aretz): "The cities of the surrounding land." This phrase emphasizes that not just the core city-states but also their outlying settlements and dependencies were part of the acquisition, leaving no ambiguous claims and ensuring complete control of the region.

• Words Group Analysis:

  • "Moses gave... the kingdom of Sihon... and the kingdom of Og...": This phrase highlights divine authorization and human action. The "giving" is an official transfer of possession of sovereign entities. The conquest of Sihon and Og was crucial for Israel's journey and demonstrated God's might and faithfulness to fulfill His promise to clear the land before them (Deut 2:33-36, 3:1-11). It directly contrasts Yahweh's power with the assumed protection by the Amorite deities.
  • "the land with its cities, with their territories and the cities of the surrounding land": This detailed description emphasizes the thoroughness and totality of the transfer. It ensures no ambiguity about the extent of the granted land. This precision was essential for legal possession in tribal societies and for preventing future disputes over resources and boundaries.

Numbers 32 33 Bonus section

• Polemics against Canaanite Beliefs: The swift and complete defeat of kings like Sihon and Og, whose lands were then appropriated by Israel, served as a clear polemic against the powerful storm gods and warrior deities prevalent in Canaanite religion, such as Baal. Israel's God, Yahweh, proved Himself superior in battle and sovereignty over land, challenging the notion that local deities controlled their respective territories.
• Theological Significance of "Giving": While Moses "gave" the land, the underlying theological reality is that God gave the victory, and therefore, ultimately God gave the land. This echoes the broader biblical theme that the land of Canaan is a divine gift, not merely conquered territory (e.g., Deut 9:4-5).
• A "Half" Tribe: The settlement of "half the tribe of Manasseh" across the Jordan highlights the dynamic nature of tribal movements and claims. Unlike Reuben and Gad who moved in entirety, Manasseh split, creating a strong tie with their brethren across the river but also an internal division that impacted their identity and resource management. This unique arrangement necessitated careful instructions in Joshua 22 regarding maintaining their connection to the wider Israelite covenant.

Numbers 32 33 Commentary

Numbers 32:33 is a terse yet significant summary of a major act of land distribution in Israel's history. It is Moses, God's divinely appointed leader, who executes this transfer, highlighting his authority rooted in God's own victory over powerful pagan kings. The kingdoms of Sihon and Og represent significant conquests; these were not small territories or insignificant rulers but established regional powers, whose defeat by a wandering people affirmed Yahweh's supreme power over all other gods and nations. The comprehensive description of the granted land—including kingdoms, cities, territories, and surrounding areas—underscores the completeness of the possession, mirroring God's consistent promise to give Israel full ownership.

The inclusion of Reuben, Gad, and half of Manasseh reveals a complex dynamic. While their desire to settle east of the Jordan met their immediate practical needs (pasturage for their flocks), it also positioned them distinctly from the rest of Israel that would eventually settle west of the Jordan. This initial separation, though sanctioned by Moses under specific conditions of loyalty in conquest, subtly foreshadowed potential challenges to Israelite unity and identity throughout history. Yet, it equally testifies to God's willingness to accommodate specific tribal needs within His broader covenant plan, provided the covenant stipulations (such as participating in the conquest) are met. Ultimately, this verse serves as a powerful reminder of God's faithfulness to His promises of land and His powerful provision for His people.